Ruku 222 ع
Section 222 of 556 • 19 Verses
فَلَمَّا جَآءَ ءَالَ لُوطٍ ٱلْمُرْسَلُونَ
11:78; 29:34.
11:78; 29:34.
11:78; 29:34.
Commentary:
By using the word المرسلون (messengers), the Quran hints that the bearers of the message were men.
The Bible, however, sometimes mentions them as men (Gen. 18:2,16,22) and sometimes as angels (Gen. 19:1) and in the latter case even goes so far as to say that Lot prepared for them unleavened bread (Gen. 19:3) as if angels partook of the same. Such inconsistencies of the Bible provide a proof of the fact that it has suffered materially from later interpolations.
f
11:78; 29:34.
a
11:78; 29:34.
1765
Commentary:
By using the word المرسلون (messengers), the Quran hints that the bearers of the message were men.
The Bible, however, sometimes mentions them as men (Gen. 18:2,16,22) and sometimes as angels (Gen. 19:1) and in the latter case even goes so far as to say that Lot prepared for them unleavened bread (Gen. 19:3) as if angels partook of the same. Such inconsistencies of the Bible provide a proof of the fact that it has suffered materially from later interpolations.
e
11:78; 29:34.
قَالَ إِنَّكُمْ قَوْمٌ مُّنكَرُونَ
51:26.
یہاں مُنْـکَر کا لفظ ہے جس کے معنے لغت میں اجنبی کے یعنی اس شخص کے ہوتے ہیں جسے علاقہ کے لوگ جانتے نہ ہوں (اقرب)
51:26.
Commentary:
The word منکرون (strangers) includes wayfarers. It is thus suggested that Lot thought these men to be mere wayfarers whose visit to the place was simply casual, whereupon these messengers hastened to inform him that they had come to him on a special mission (see the succeeding verse).
g
51:26.
1
یہاں مُنْـکَر کا لفظ ہے جس کے معنے لغت میں اجنبی کے یعنی اس شخص کے ہوتے ہیں جسے علاقہ کے لوگ جانتے نہ ہوں (اقرب)
a
51:26.
1766
Commentary:
The word منکرون (strangers) includes wayfarers. It is thus suggested that Lot thought these men to be mere wayfarers whose visit to the place was simply casual, whereupon these messengers hastened to inform him that they had come to him on a special mission (see the succeeding verse).
f
51:26.
1507
Lot thought these men to be mere wayfarers whose visit to the place was only casual.
قَالُوا۟ بَلْ جِئْنَٰكَ بِمَا كَانُوا۟ فِيهِ يَمْتَرُونَ
Commentary:
The fact that the people of Lot doubted the truth of what he told them shows that they had already been warned of the coming punishment by Lot. The mission of the messengers was thus only to inform Lot that the time of the threatened punishment had arrived, and that he and those who believed in him should at once leave the place.
1767
Commentary:
The fact that the people of Lot doubted the truth of what he told them shows that they had already been warned of the coming punishment by Lot. The mission of the messengers was thus only to inform Lot that the time of the threatened punishment had arrived, and that he and those who believed in him should at once leave the place.
وَأَتَيْنَٰكَ بِٱلْحَقِّ وَإِنَّا لَصَٰدِقُونَ
Commentary:
As Abraham had previously questioned the messengers regarding the source of their message (v. 55), they now forestalled a repetition of a similar question by Lot and volunteered the statement that they had brought a definite Divine Message and by way of emphasis added the words, surely we are truthful.
1768
Commentary:
As Abraham had previously questioned the messengers regarding the source of their message (v. 55), they now forestalled a repetition of a similar question by Lot and volunteered the statement that they had brought a definite Divine Message and by way of emphasis added the words, surely we are truthful.
فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِّنَ ٱلَّيْلِ وَٱتَّبِعْ أَدْبَٰرَهُمْ وَلَا يَلْتَفِتْ مِنكُمْ أَحَدٌ وَٱمْضُوا۟ حَيْثُ تُؤْمَرُونَ
11:82.
اس حکم سے لوط علیہ السلام کے بیوی بچوں پر احسان کیا کہ اگر مڑ کر دیکھیں تو شاید پیچھے رہ جانے والی بیاہتا لڑکیوں اور دامادوں کی وجہ سے کسی کو ابتلا نہ آجائے۔
یعنی یہ پیغام لانے والے لوگ جس جگہ کا تم کو پتہ دیں وہاں چلے جاؤ کہ یہی ہمارا منشا ہے۔
11:82.
The pronoun hum (their) in the expression Adbara-hum (their rear) used in this verse shows that the party who left the city with Lot did not consist of his two daughters only, as stated in the Bible (Gen. chap. 19), but of other believers as well, some of whom must have been males, as the plural masculine pronoun indicates. This view is supported by another passage in the Bible (Gen. 18: 32).
The words may have been used figuratively, meaning 'let none of you give thought to,' or 'feel anxious for,' those left behind.
11:82.
Commentary:
The pronoun ھم (their) in the expression ادبارھم (their rear) used in this verse shows that, according to the Quran, the party who left the city with Lot did not consist of his two daughters only, as stated in the Bible (Gen. 19), but of other believers as well, some of whom must have been males, as the plural masculine pronoun shows. This view is supported by another passage in the Bible (Gen. 18:32) which shows that Abraham was aware that there were some men in the town of Lot who had accepted his Message. Abraham was not, however, sure of their number.
The words لا یلتفت منکم احد (let none of you look back) do not here mean, as most commentators have taken them to mean literally "looking back." The expression has been used figuratively, meaning "giving thought to," or "feeling anxious for," those left behind. The above quoted words thus signify, "do not mind the disbelievers, and leave them to perish." As against this the Bible says that Lot’s wife looked back and was turned into a pillar of salt (Gen. 19:26). The Quranic version is certainly more natural, for it not only denies her looking back but declares that she was one of those who remained behind (29:34). The fact that the Bible, which was written much earlier than the Quran, should interweave it with such an incredible tale, which the Quran rejects, lends strong support to the latter’s claim to be the revealed Word of God.
The words, where you are commanded, confirms the interpretation given above, viz. that the messengers had come to tell Lot where he should go after leaving the condemned city. They had come to inform Lot of his destination in pursuance of a Divine command.
The messengers suggested to Lot that he should follow in their rear so that he might be the last in the party to leave the city. This was evidently intended as a precaution for the safety of all members of the party because since Lot was a Prophet for whom Divine protection was particularly intended the threatened punishment could not overtake the city until he was safely out of it.
h
11:82.
1
اس حکم سے لوط علیہ السلام کے بیوی بچوں پر احسان کیا کہ اگر مڑ کر دیکھیں تو شاید پیچھے رہ جانے والی بیاہتا لڑکیوں اور دامادوں کی وجہ سے کسی کو ابتلا نہ آجائے۔
2
یعنی یہ پیغام لانے والے لوگ جس جگہ کا تم کو پتہ دیں وہاں چلے جاؤ کہ یہی ہمارا منشا ہے۔
b
11:82.
1769
Commentary:
The pronoun ھم (their) in the expression ادبارھم (their rear) used in this verse shows that, according to the Quran, the party who left the city with Lot did not consist of his two daughters only, as stated in the Bible (Gen. 19), but of other believers as well, some of whom must have been males, as the plural masculine pronoun shows. This view is supported by another passage in the Bible (Gen. 18:32) which shows that Abraham was aware that there were some men in the town of Lot who had accepted his Message. Abraham was not, however, sure of their number.
The words لا یلتفت منکم احد (let none of you look back) do not here mean, as most commentators have taken them to mean literally "looking back." The expression has been used figuratively, meaning "giving thought to," or "feeling anxious for," those left behind. The above quoted words thus signify, "do not mind the disbelievers, and leave them to perish." As against this the Bible says that Lot’s wife looked back and was turned into a pillar of salt (Gen. 19:26). The Quranic version is certainly more natural, for it not only denies her looking back but declares that she was one of those who remained behind (29:34). The fact that the Bible, which was written much earlier than the Quran, should interweave it with such an incredible tale, which the Quran rejects, lends strong support to the latter’s claim to be the revealed Word of God.
The words, where you are commanded, confirms the interpretation given above, viz. that the messengers had come to tell Lot where he should go after leaving the condemned city. They had come to inform Lot of his destination in pursuance of a Divine command.
The messengers suggested to Lot that he should follow in their rear so that he might be the last in the party to leave the city. This was evidently intended as a precaution for the safety of all members of the party because since Lot was a Prophet for whom Divine protection was particularly intended the threatened punishment could not overtake the city until he was safely out of it.
g
11:82.
1508
The pronoun hum (their) in the expression Adbara-hum (their rear) used in this verse shows that the party who left the city with Lot did not consist of his two daughters only, as stated in the Bible (Gen. chap. 19), but of other believers as well, some of whom must have been males, as the plural masculine pronoun indicates. This view is supported by another passage in the Bible (Gen. 18: 32).
1509
The words may have been used figuratively, meaning 'let none of you give thought to,' or 'feel anxious for,' those left behind.
وَقَضَيْنَآ إِلَيْهِ ذَٰلِكَ ٱلْأَمْرَ أَنَّ دَابِرَ هَٰٓؤُلَآءِ مَقْطُوعٌ مُّصْبِحِينَ
6:46; 7:73, 85.
6:46; 7:73, 85.
6:46; 7:73, 85.
Important Words:
قضینا (We communicated). They say قضی بین الخصمین i.e. he judged and decided between the two litigants. قضی الشیء قضاء means, he determined or designed and accomplished or completed the thing properly. قضی الامر means, he decreed or ordained or commanded the thing. قضی حاجته means, he fulfilled or attained or satisfied his want or desire. قضی دینه means, he paid off his debt. قضی الصلوة means, he performed his Prayer. قضی الشیء means, he declared and explained the thing. قضی الیه الامر means, he communicated or conveyed the matter to him. قضی العھد means, he kept or fulfilled the pledge. قضی اجله او نحبه means, he died (lit. he completed his term), ضربه فقضٰی علیه means, he struck him and thereby killed him (Aqrab & Lane).
Commentary:
The words of this verse are spoken by God and not by the messengers, as it might appear from the context. As the messengers had come to tell Lot that the time of the threatened punishment of his people had already arrived, so in this verse God says to Lot that what the messengers had communicated to him was undoubtedly true, and as the time was very short, he should quit the place at once. It is this direct revelation of God that has been mentioned in the present verse and possibly in the previous one as well.
The word دابر among other things signifies, the root of a thing. But the word "root" does not here mean, "great men" (who are certainly the root of a tribe or clan) but the entire tribe collectively, for the word "root" also symbolizes the whole tree. In fact, the words, Excepting the family of Lot, occurring in v. 60 show that in the present verse this word cannot be taken in the sense of "great men" for, according to the above quoted verse, both the great and the small men of Lot’s people were destroyed, with the exception of a few members of his family. Moreover, the word دابر also means "the last remnant." So the verse definitely signifies that all the people of Lot were destroyed except only a few. See also 6:46.
The word مصبحین (by the morning) shows that Lot was bidden to journey with his family in the latter part of the night so that his wicked countrymen might not discover their absence and pursue and overtake them before the threatened punishment which was to take place at sunrise (v. 74).
i
6:46; 7:73, 85.
a
6:46; 7:73, 85.
1770
Important Words:
قضینا (We communicated). They say قضی بین الخصمین i.e. he judged and decided between the two litigants. قضی الشیء قضاء means, he determined or designed and accomplished or completed the thing properly. قضی الامر means, he decreed or ordained or commanded the thing. قضی حاجته means, he fulfilled or attained or satisfied his want or desire. قضی دینه means, he paid off his debt. قضی الصلوة means, he performed his Prayer. قضی الشیء means, he declared and explained the thing. قضی الیه الامر means, he communicated or conveyed the matter to him. قضی العھد means, he kept or fulfilled the pledge. قضی اجله او نحبه means, he died (lit. he completed his term), ضربه فقضٰی علیه means, he struck him and thereby killed him (Aqrab & Lane).
Commentary:
The words of this verse are spoken by God and not by the messengers, as it might appear from the context. As the messengers had come to tell Lot that the time of the threatened punishment of his people had already arrived, so in this verse God says to Lot that what the messengers had communicated to him was undoubtedly true, and as the time was very short, he should quit the place at once. It is this direct revelation of God that has been mentioned in the present verse and possibly in the previous one as well.
The word دابر among other things signifies, the root of a thing. But the word "root" does not here mean, "great men" (who are certainly the root of a tribe or clan) but the entire tribe collectively, for the word "root" also symbolizes the whole tree. In fact, the words, Excepting the family of Lot, occurring in v. 60 show that in the present verse this word cannot be taken in the sense of "great men" for, according to the above quoted verse, both the great and the small men of Lot’s people were destroyed, with the exception of a few members of his family. Moreover, the word دابر also means "the last remnant." So the verse definitely signifies that all the people of Lot were destroyed except only a few. See also 6:46.
The word مصبحین (by the morning) shows that Lot was bidden to journey with his family in the latter part of the night so that his wicked countrymen might not discover their absence and pursue and overtake them before the threatened punishment which was to take place at sunrise (v. 74).
a
6:46; 7:73, 85.
وَجَآءَ أَهْلُ ٱلْمَدِينَةِ يَسْتَبْشِرُونَ
11:79.
پہلے لکھا جا چکا ہے کہ بائبل اور قران مجید کے مطابق وہ لوگ حضرت لوطؑ کو روکتے تھے کہ وہ مسافروں کو گھر نہ لائیں۔ مگر حضرت لوطؑ مہمان نوازی سے مجبور تھے۔ پس جب وہ روکنے کے باوجود مہمان مسافروں کو گھر لائے تو ان کی قوم خوشی سے دوڑتی ہوئی آئی کہ اب لوطؑ قابو آگیا ہے اور اب اسے سزا دینے کا موقعہ ہم کو مل جائے گا۔
11:79.
Commentary:
From the Bible it appears that the مدینة (city) mentioned in this verse was the seat of kings (Gen. 14:17, 21). یثرب the town to which the Holy Prophet fled from Mecca was also called مدینة (city) by him, which implied the prophecy that after having become free from epidemics which ravaged it before, it would become a great town and the Centre of Islam.
a
11:79.
3
پہلے لکھا جا چکا ہے کہ بائبل اور قران مجید کے مطابق وہ لوگ حضرت لوطؑ کو روکتے تھے کہ وہ مسافروں کو گھر نہ لائیں۔ مگر حضرت لوطؑ مہمان نوازی سے مجبور تھے۔ پس جب وہ روکنے کے باوجود مہمان مسافروں کو گھر لائے تو ان کی قوم خوشی سے دوڑتی ہوئی آئی کہ اب لوطؑ قابو آگیا ہے اور اب اسے سزا دینے کا موقعہ ہم کو مل جائے گا۔
a
11:79.
1771
Commentary:
From the Bible it appears that the مدینة (city) mentioned in this verse was the seat of kings (Gen. 14:17, 21). یثرب the town to which the Holy Prophet fled from Mecca was also called مدینة (city) by him, which implied the prophecy that after having become free from epidemics which ravaged it before, it would become a great town and the Centre of Islam.
b
11:79.
1510
Lot had been told by his people not to bring strangers into the city and so when the guests came to him they were glad that he would be taken to task for having defied their warnings.
قَالَ إِنَّ هَٰٓؤُلَآءِ ضَيْفِى فَلَا تَفْضَحُونِ
11:79.
11:79.
11:79.
Commentary:
Lot had been told by his people not to bring strangers into the city and now that he had brought these guests he knew that he would be taken to task for having defied their warnings. He therefore asked them not to disgrace him by mentioning this matter before his guests.
b
11:79.
b
11:79.
1772
Commentary:
Lot had been told by his people not to bring strangers into the city and now that he had brought these guests he knew that he would be taken to task for having defied their warnings. He therefore asked them not to disgrace him by mentioning this matter before his guests.
c
11:79.
وَٱتَّقُوا۟ ٱللَّهَ وَلَا تُخْزُونِ
Lot begged his people not to disgrace him for offering hospitality to the strangers.
Commentary:
Lot further begged his people not to disgrace him for offering hospitality to the wayfarers, because that was, after all, a good act in the sight of God and did not deserve censure or condemnation.
1773
Commentary:
Lot further begged his people not to disgrace him for offering hospitality to the wayfarers, because that was, after all, a good act in the sight of God and did not deserve censure or condemnation.
1511
Lot begged his people not to disgrace him for offering hospitality to the strangers.
قَالُوٓا۟ أَوَلَمْ نَنْهَكَ عَنِ ٱلْعَٰلَمِينَ
As relations between Lot’s people and the neighbouring tribes were strained his people had warned him not to bring strangers into the city. But as travel was neither safe nor comfortable in those parts of the country, Prophet Lot would entertain lonely and stranded wayfarers in his house. This was resented by his people, who were looking for a pretext to expel him from the city, being already tired of his teaching and preaching. But they could not do so without a valid excuse. Now they found a seemingly good excuse for venting their wrath on him because he had given shelter to strangers in his house against their warnings. From this it is clear that Lot’s people did not come to him with the wicked intention of committing sodomy with his guests, but to convey to him the warning that they had found a valid excuse to expel him from the town. This seemed to be the reason of their rejoicing.
Commentary:
As there existed a state of war between the people of Lot and the neighbouring tribes, his people had warned Lot not to bring strangers into the city. But as travel was neither safe nor comfortable in those parts of the country, Prophet Lot used to harbour lonely wayfarers in his house. This was resented by his people, who were looking for a pretext to expel him from the city, being already tired of his teaching and preaching. But they could not do so without a valid excuse, because Lot was a full-fledged citizen and his daughters were married in the town. Now, however, they found a good excuse for venting their wrath on him for his having given shelter to strangers in his house despite their warnings. From this it is clear that Lot’s people did not come to him with the wicked intention of committing sodomy with his guests, but to convey to him the warning that they had found a valid excuse to expel him from the town. This was the reason of their rejoicing. The story that they were pleased because they found an opportunity for committing sodomy with Lot’s guests is quite baseless, because it is out of keeping with the context. In fact, the whole story has been unthinkingly borrowed from the Bible by some simple-minded commentators (Gen. 19:5). If Lot’s people had come with the evil intention of satisfying their unnatural lust on this occasion, then, instead of being displeased with Lot, they should have been pleased with him, because he had provided them with such an opportunity.
1774
Commentary:
As there existed a state of war between the people of Lot and the neighbouring tribes, his people had warned Lot not to bring strangers into the city. But as travel was neither safe nor comfortable in those parts of the country, Prophet Lot used to harbour lonely wayfarers in his house. This was resented by his people, who were looking for a pretext to expel him from the city, being already tired of his teaching and preaching. But they could not do so without a valid excuse, because Lot was a full-fledged citizen and his daughters were married in the town. Now, however, they found a good excuse for venting their wrath on him for his having given shelter to strangers in his house despite their warnings. From this it is clear that Lot’s people did not come to him with the wicked intention of committing sodomy with his guests, but to convey to him the warning that they had found a valid excuse to expel him from the town. This was the reason of their rejoicing. The story that they were pleased because they found an opportunity for committing sodomy with Lot’s guests is quite baseless, because it is out of keeping with the context. In fact, the whole story has been unthinkingly borrowed from the Bible by some simple-minded commentators (Gen. 19:5). If Lot’s people had come with the evil intention of satisfying their unnatural lust on this occasion, then, instead of being displeased with Lot, they should have been pleased with him, because he had provided them with such an opportunity.
1512
As relations between Lot’s people and the neighbouring tribes were strained his people had warned him not to bring strangers into the city. But as travel was neither safe nor comfortable in those parts of the country, Prophet Lot would entertain lonely and stranded wayfarers in his house. This was resented by his people, who were looking for a pretext to expel him from the city, being already tired of his teaching and preaching. But they could not do so without a valid excuse. Now they found a seemingly good excuse for venting their wrath on him because he had given shelter to strangers in his house against their warnings. From this it is clear that Lot’s people did not come to him with the wicked intention of committing sodomy with his guests, but to convey to him the warning that they had found a valid excuse to expel him from the town. This seemed to be the reason of their rejoicing.
قَالَ هَٰٓؤُلَآءِ بَنَاتِىٓ إِن كُنتُمْ فَٰعِلِينَ
11:79.
سورۃ ہود آیت۷۹۔
11:79.
Commentary:
The verse states that Lot offered to the infuriated people his daughters as hostages against any possible infringement on his part or that of his guests of the interests of the town. As his daughters were married to townsmen, he, their father, could do nothing against the interests of the town; and if he did anything of that sort, they could easily wreak vengeance on him through his daughters.
Some Muslim commentators, blindly following the story of the Bible (Gen. 19:8), have interpreted this verse as meaning that Lot offered those people his daughters for the gratification of their lust. This interpretation is absurd. No sensible man, much less a Prophet of God, would seek to deflect a man from one sinful act by suggesting to him the commission of another and more heinous sin. It is inconceivable that Prophet Lot should have offered his own daughters to those wicked people that they should satisfy their lust with them instead of with the strangers. Human imagination staggers at such a foolish and wicked idea. Some other commentators are of the opinion that, being an elderly man and a Prophet, Lot referred to the women of the tribe as his daughters, meaning that these people should go in unto their wives rather than gratify their lust unnaturally. This interpretation, though much more sensible than the Biblical story, is also not admissible being in conflict with the context (see also 11:79).
It may also be noted here that the words ان کنتم فاعلین (if you must do something) do not, according to Arabic idiom, mean "if you must commit sodomy." They simply mean, "if you must do something."
c
11:79.
4
سورۃ ہود آیت۷۹۔
a
11:79.
1775
Commentary:
The verse states that Lot offered to the infuriated people his daughters as hostages against any possible infringement on his part or that of his guests of the interests of the town. As his daughters were married to townsmen, he, their father, could do nothing against the interests of the town; and if he did anything of that sort, they could easily wreak vengeance on him through his daughters.
Some Muslim commentators, blindly following the story of the Bible (Gen. 19:8), have interpreted this verse as meaning that Lot offered those people his daughters for the gratification of their lust. This interpretation is absurd. No sensible man, much less a Prophet of God, would seek to deflect a man from one sinful act by suggesting to him the commission of another and more heinous sin. It is inconceivable that Prophet Lot should have offered his own daughters to those wicked people that they should satisfy their lust with them instead of with the strangers. Human imagination staggers at such a foolish and wicked idea. Some other commentators are of the opinion that, being an elderly man and a Prophet, Lot referred to the women of the tribe as his daughters, meaning that these people should go in unto their wives rather than gratify their lust unnaturally. This interpretation, though much more sensible than the Biblical story, is also not admissible being in conflict with the context (see also 11:79).
It may also be noted here that the words ان کنتم فاعلین (if you must do something) do not, according to Arabic idiom, mean "if you must commit sodomy." They simply mean, "if you must do something."
a
11:79.
1513
See 11:79.
لَعَمْرُكَ إِنَّهُمْ لَفِى سَكْرَتِهِمْ يَعْمَهُونَ
Important Words:
لعمرك (by thy life). عمر (‘amrun) is the same as عمر (‘umurun) and means, life or the age to which life extends or the period in which the body is inhabited by life. The Arabs say لعمرك لافعلن کذالك i.e. by thy life I will assuredly do such a thing. The expression لعمرك therefore means, by thy life; or by thy religion, for عمر (‘amrun) also means religion (Lane).
Commentary:
This verse is addressed to the Holy Prophet by God and not to Lot by the angels, as some commentators seem to think.
The expression لعمرك (by thy life) therefore beautifully hints at the purity of the Holy Prophet’s life by citing it as a witness against the wickedness of evildoers.
The case of Lot was in fact similar to that of the Holy Prophet in more than one respect. Just as the people of Lot prohibited him from entertaining outsiders, fearing lest the latter should conspire against them, similarly the Meccans prohibited the Holy Prophet from having any dealings with strangers, for they feared that he might form an alliance with outside people and thus seek to do them harm. And just as Lot had his two daughters married among his enemies, similarly the Holy Prophet had three of his daughters married among disbelievers: Ruqayyah and Ummi Kulthum having been married to ‘Utbah and Shaibah, the two sons of Abu Lahab and Zainab to Abul ‘As bin ar-Rabi‘. The relevancy of the present verse to the previous one is that the Holy Prophet felt grieved by the reference to Lot’s daughters having been married among his opponents, for this reminded him of his own daughters who were married among disbelievers and of their being likely to suffer at the hands of their husbands. God has therefore here consoled the Holy Prophet by saying to him, "Your enemies have indeed proved more wicked than the people of Lot, who at least abstained from persecuting his daughters. But We offer your whole life as a witness that even as Lot’s people were punished by God, your people, who are the greater sinners, will not escape God’s punishment for persecuting you who are by far a greater Prophet."
It may also be briefly mentioned in passing that God’s swearing by His creatures is quite different from man’s swearing by them. When a man swears by a thing other than God, he does so to express his special reverence for it, which is denounced by the Quran. But God swears by a thing in order to offer it as a witness for establishing the truth of a certain claim and He, being the Creator of all things, has the right to offer anything as a witness. But man cannot do so. It is therefore not allowed to him to swear by anything except God. For a full discussion of the subject of "oaths" in the Quran and their significance see under 75:2.
1776
Important Words:
لعمرك (by thy life). عمر (‘amrun) is the same as عمر (‘umurun) and means, life or the age to which life extends or the period in which the body is inhabited by life. The Arabs say لعمرك لافعلن کذالك i.e. by thy life I will assuredly do such a thing. The expression لعمرك therefore means, by thy life; or by thy religion, for عمر (‘amrun) also means religion (Lane).
Commentary:
This verse is addressed to the Holy Prophet by God and not to Lot by the angels, as some commentators seem to think.
The expression لعمرك (by thy life) therefore beautifully hints at the purity of the Holy Prophet’s life by citing it as a witness against the wickedness of evildoers.
The case of Lot was in fact similar to that of the Holy Prophet in more than one respect. Just as the people of Lot prohibited him from entertaining outsiders, fearing lest the latter should conspire against them, similarly the Meccans prohibited the Holy Prophet from having any dealings with strangers, for they feared that he might form an alliance with outside people and thus seek to do them harm. And just as Lot had his two daughters married among his enemies, similarly the Holy Prophet had three of his daughters married among disbelievers: Ruqayyah and Ummi Kulthum having been married to ‘Utbah and Shaibah, the two sons of Abu Lahab and Zainab to Abul ‘As bin ar-Rabi‘. The relevancy of the present verse to the previous one is that the Holy Prophet felt grieved by the reference to Lot’s daughters having been married among his opponents, for this reminded him of his own daughters who were married among disbelievers and of their being likely to suffer at the hands of their husbands. God has therefore here consoled the Holy Prophet by saying to him, "Your enemies have indeed proved more wicked than the people of Lot, who at least abstained from persecuting his daughters. But We offer your whole life as a witness that even as Lot’s people were punished by God, your people, who are the greater sinners, will not escape God’s punishment for persecuting you who are by far a greater Prophet."
It may also be briefly mentioned in passing that God’s swearing by His creatures is quite different from man’s swearing by them. When a man swears by a thing other than God, he does so to express his special reverence for it, which is denounced by the Quran. But God swears by a thing in order to offer it as a witness for establishing the truth of a certain claim and He, being the Creator of all things, has the right to offer anything as a witness. But man cannot do so. It is therefore not allowed to him to swear by anything except God. For a full discussion of the subject of "oaths" in the Quran and their significance see under 75:2.
فَأَخَذَتْهُمُ ٱلصَّيْحَةُ مُشْرِقِينَ
11:82.
11:82.
11:82.
Important Words:
الصیحة (the punishment) which is derived from صاح i.e. he cried aloud or shouted. صیحة means, a vehement crying; an evil or mischief that comes on one suddenly; punishment; a hostile incursion by which a tribe is surprised (Lane). See also 11:68.
Commentary:
In v. 67 the time for the punishment which was to overtake Lot’s people is indicated by the expression مصبحین (by the morning) but in the present verse it is expressed by مشرقین (at sunrise). This may appear to be a discrepancy in the words used by the Quran. But there is no real discrepancy, because the expression مصبحین (by the morning) signifies those entering on the period from dawn till sunrise, and مشرقینmeans, at sunrise. It is thus clear that there is no real conflict in the meanings of the two words. The calamity actually occurred at sunrise. This is supported by the Bible (Gen. 19:23, 24). For the nature of the calamity see the following verse.
d
11:82.
a
11:82.
1777
Important Words:
الصیحة (the punishment) which is derived from صاح i.e. he cried aloud or shouted. صیحة means, a vehement crying; an evil or mischief that comes on one suddenly; punishment; a hostile incursion by which a tribe is surprised (Lane). See also 11:68.
Commentary:
In v. 67 the time for the punishment which was to overtake Lot’s people is indicated by the expression مصبحین (by the morning) but in the present verse it is expressed by مشرقین (at sunrise). This may appear to be a discrepancy in the words used by the Quran. But there is no real discrepancy, because the expression مصبحین (by the morning) signifies those entering on the period from dawn till sunrise, and مشرقینmeans, at sunrise. It is thus clear that there is no real conflict in the meanings of the two words. The calamity actually occurred at sunrise. This is supported by the Bible (Gen. 19:23, 24). For the nature of the calamity see the following verse.
b
11:82.
فَجَعَلْنَا عَٰلِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهِمْ حِجَارَةً مِّن سِجِّيلٍ
11:83.
یعنی زلزلہ سے زمین تہ و بالا کر دی۔
11:83.
11:83.
Important Words:
سجیل (clay). See 11:83.
Commentary:
The houses of Lot’s people were turned upside down. This punishment corresponded to their unnatural offence. The punishment apparently took the form of a severe earthquake which raised portions of the stony soil and buried them under; or the houses had walls of stones and rubble laid in clay and these were violently shattered and the debris thrown all around.
e
11:83.
1
یعنی زلزلہ سے زمین تہ و بالا کر دی۔
b
11:83.
1778
Important Words:
سجیل (clay). See 11:83.
Commentary:
The houses of Lot’s people were turned upside down. This punishment corresponded to their unnatural offence. The punishment apparently took the form of a severe earthquake which raised portions of the stony soil and buried them under; or the houses had walls of stones and rubble laid in clay and these were violently shattered and the debris thrown all around.
c
11:83.
إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّلْمُتَوَسِّمِينَ
29:36; 51:38.
29:36; 51:38.
Important Words:
المتوسمین (those who can read signs) is derived from توسم (twassama) which again is derived from وسم which means, he stamped or marked or branded a thing. توسم الشیء means, he deliberated over the thing and considered it or examined it or did so repeatedly to know it or obtain a clear knowledge of it; he recognized the thing by an external sign. توسمت فیه الخیر means, I perceived goodness in him or I read signs of goodness in him (Aqrab).
Commentary:
The use of the word متوسمین here is significant. It was intended to draw the attention of the Meccans to the fact that there was living among them one who was like Lot and to whom they had meted out the same treatment as was meted out to Lot by his people, and therefore, they could easily imagine what kind of treatment they should expect from God. The verse purports to say that if the people of the Holy Prophet did not repent, God would punish them as He had punished the persecutors of Lot. The verse invites them to ponder over the fate of the people of Lot and read the signs of the time and take a lesson from them.
As a matter of fact, the fate of the disbelieving Meccans was somewhat similar to that of the people of Lot. In the Battle of Badr a strong gale which miraculously arose drove into the faces of the Meccans stone particles which blinded them and proved the immediate cause of their ignominious defeat. Again, in a metaphorical sense, the struggle of the Meccans against the Holy Prophet led to the complete overthrow of their social order. Disbelievers who held a high position in Meccan society in pre-Islamic days went down in the social scale and those poor Muslims who enjoyed no great position in public esteem and who accepted the Holy Prophet in the early years of his mission came to occupy positions of trust and eminence in the new social order. This was indeed a great earthquake which turned things upside down, as the preceding verse puts it.
f
29:36; 51:38.
a
29:36; 51:38.
1779
Important Words:
المتوسمین (those who can read signs) is derived from توسم (twassama) which again is derived from وسم which means, he stamped or marked or branded a thing. توسم الشیء means, he deliberated over the thing and considered it or examined it or did so repeatedly to know it or obtain a clear knowledge of it; he recognized the thing by an external sign. توسمت فیه الخیر means, I perceived goodness in him or I read signs of goodness in him (Aqrab).
Commentary:
The use of the word متوسمین here is significant. It was intended to draw the attention of the Meccans to the fact that there was living among them one who was like Lot and to whom they had meted out the same treatment as was meted out to Lot by his people, and therefore, they could easily imagine what kind of treatment they should expect from God. The verse purports to say that if the people of the Holy Prophet did not repent, God would punish them as He had punished the persecutors of Lot. The verse invites them to ponder over the fate of the people of Lot and read the signs of the time and take a lesson from them.
As a matter of fact, the fate of the disbelieving Meccans was somewhat similar to that of the people of Lot. In the Battle of Badr a strong gale which miraculously arose drove into the faces of the Meccans stone particles which blinded them and proved the immediate cause of their ignominious defeat. Again, in a metaphorical sense, the struggle of the Meccans against the Holy Prophet led to the complete overthrow of their social order. Disbelievers who held a high position in Meccan society in pre-Islamic days went down in the social scale and those poor Muslims who enjoyed no great position in public esteem and who accepted the Holy Prophet in the early years of his mission came to occupy positions of trust and eminence in the new social order. This was indeed a great earthquake which turned things upside down, as the preceding verse puts it.
d
29:36; 51:38.
1514
Mutawassimin is plural of Mutawassim which is derived from Tawassama and means, one who deliberates over a thing and examines it or does so repeatedly to obtain a clear knowledge of it (Aqrab).
وَإِنَّهَا لَبِسَبِيلٍ مُّقِيمٍ
37:138.
A way is said to be Muqim when it continues to be used by wayfarers. The way referred to here, i.e. the one connecting Arabia with Syria, is still in use, thus fulfilling the prophecy implied in the adjective used for it in this verse. The way passes along the Dead Sea which is locally known as the Sea of Lot.
37:138.
Important Words:
مقیم (that still exists) is derived from اقام which again is derived from قام which means, he stood up or he stood still in his place. اقام means, he remained, continued, stayed, tarried or resided in a place; he remained stationary. They say افام علی حالi.e. he continued in a state or condition. مقیم means, that which lasts; lasting; continuing; unceasing (Lane & Aqrab). See also 2:4; 4:6 & 5:98.
Commentary:
A way is said to be مقیم (that still exists) when it continues to be used by wayfarers. The way referred to here i.e. the one connecting Arabia with Syria is actually still in use, thus fulfilling the prophecy implied in the name given to it in the Quran. The way passes along the Dead Sea which is locally known as بحرلوط the Sea of the Prophet Lot.
g
37:138.
2
یعنی لوطؑ کی بستی۔
3
یعنی حجاز سے شام جانے والے راستہ پر واقع ہے۔
b
37:138.
1780
Important Words:
مقیم (that still exists) is derived from اقام which again is derived from قام which means, he stood up or he stood still in his place. اقام means, he remained, continued, stayed, tarried or resided in a place; he remained stationary. They say افام علی حالi.e. he continued in a state or condition. مقیم means, that which lasts; lasting; continuing; unceasing (Lane & Aqrab). See also 2:4; 4:6 & 5:98.
Commentary:
A way is said to be مقیم (that still exists) when it continues to be used by wayfarers. The way referred to here i.e. the one connecting Arabia with Syria is actually still in use, thus fulfilling the prophecy implied in the name given to it in the Quran. The way passes along the Dead Sea which is locally known as بحرلوط the Sea of the Prophet Lot.
e
37:138.1515
A way is said to be Muqim when it continues to be used by wayfarers. The way referred to here, i.e. the one connecting Arabia with Syria, is still in use, thus fulfilling the prophecy implied in the adjective used for it in this verse. The way passes along the Dead Sea which is locally known as the Sea of Lot.
إِنَّ فِى ذَٰلِكَ لَءَايَةً لِّلْمُؤْمِنِينَ
26:9.
26:9.
29:45.
Commentary:
Compare this verse with v. 76 where the word متوسمین (those who can read signs) is used in place of مومنین (believers). In the former case the story referred to was that of Lot. The bearing it had upon the life and career of the Holy Prophet could be noticed and understood only by men who possessed comparatively greater intelligence and insight. Therefore, the word متوسمین was used in v. 76. But as the ruined city lay on a public highway, any God-fearing person who passed by that way could, by seeing its ruins, ponder over its history and profit by the lesson it taught. This is why the word مومنین (believers) has been used in the present verse.
h
26:9.
a
29:45.
1781
Commentary:
Compare this verse with v. 76 where the word متوسمین (those who can read signs) is used in place of مومنین (believers). In the former case the story referred to was that of Lot. The bearing it had upon the life and career of the Holy Prophet could be noticed and understood only by men who possessed comparatively greater intelligence and insight. Therefore, the word متوسمین was used in v. 76. But as the ruined city lay on a public highway, any God-fearing person who passed by that way could, by seeing its ruins, ponder over its history and profit by the lesson it taught. This is why the word مومنین (believers) has been used in the present verse.
f
26:9.
وَإِن كَانَ أَصْحَٰبُ ٱلْأَيْكَةِ لَظَٰلِمِينَ
26:177; 38:14; 50:15.
根据 «古兰经», 先知舒艾布被遣到丛林中的人 (اَصْحَابُ الْاَيْكَة, Ashabul-Aikah) (26:177, 178), 和麦德彦人 (اَهْلِ مَدْيَنْ, Ahl-e-Madyan) (11:85) 中间去, 这说明他们是 同一民族的两个名字, 更确切地说, 是同一民族的两个部落, 他们的生活方式不同, 一个靠经商为生, 另一以放牧驼、羊为生。«古兰经» 中说到两者同样的缺点。这一事实为证实丛林中的人与麦德彦人的密切关系提供了证据。(7:86及26:182-184) 麦德彦似乎既是这个部落的名字又是这些人民所居住的城市名字。该城在阿卡巴海湾。附近是 اَيْكَة (Aikah, 艾卡荒芜地)。生长着很多野生矮种李树。为骆驼、绵羊及山羊的栖身处。(“The Gold Mines of Midian” by Sir Richard Francis Burton)
اَصْحَابُ الْاَیْـکہ حضرت شعیب علیہ السلام کی قوم کا دوسرا نام ہے۔ اَیکہ گھنے جنگل کو بھی کہتے ہیں۔ اور ایسے جنگل کو بھی جس میں بیری اور پیلوں کے درخت بکثرت ہوں۔ معلوم ہوتا ہے کہ مدین کے پاس کوئی گھنا جنگل تھا‘ جس میں یہ دونوں قسم کے درخت بکثرت پائے جاتے تھے۔ اس وجہ سے مدین کے باشندے اَصْحَابُ الْاَیْـکہ بھی کہلاتے تھے۔
26:177; 38:14; 50:15.
The fact that, according to the Qur’an, the Prophet Shu‘aib was sent both to Ashabul-Aikah, i.e. People of the Wood (26:177, 178) and Ahl-e- Madyan, People of Midian (11:85) shows that both are the names of the same people or, rather of two sections of the same people who had adopted two different means of livelihood, one living on commerce and the other keeping herds of camels and sheep. Evidence of the close relationship of the "People of the Wood" with the "People of Midian" is furnished by the fact that identical faults have been ascribed to both in the Qur’an (7:86 & 26:182-184). Midian seems to be both the name of the tribe and the town in which these people lived at the head of the Gulf of Aqabah, near which was situated the wilderness of Aikah, abounding in dwarf trees of the species of wild plums and affording shelter to camels, sheep and goats ("The Gold Mines of Midian" by Sir Richard Francis Burton).
26:177; 38:14; 50:15.
Important Words:
ان (surely) is a common Arabic word giving a number of meanings, e.g., if; not; verily or surely; because; when. It is sometimes redundant (Lane).
الایکة (the Wood), the plural of which is الایك is derived from the verb ایك (ayika). ایك الشجر means, the trees grew thick and formed a wood. الایکة means, a collection of numerous tangled or dense trees, particularly (though not necessarily) of the kind called سدر and الاك (wild berries); a thicket (Aqrab & Lane).
Commentary:
The word الایکة seems to refer to Midian in the vicinity of which there existed tangled and luxuriant trees after which these people or a section thereof were called اصحاب الایکة. Midian lay in the Sinai Peninsula, a few miles from the sea. It was originally the name of a tribe who were descended from Abraham through Keturah and who had settled in the locality known after their ancestor Midian, son of Keturah. They were good businessmen and carried on trade with India through Bahrain or Aden. When, however, their business flourished, they resorted to illicit methods in trade (26:184).
The fact that, according to the Quran, the Prophet Shu‘aib was sent both to اصحاب الایکة i.e. People of the Wood (26:177, 178) and اصحاب مدین i.e. People of Midian (11:85) shows that both are the names of the same people or, rather, of two sections of the same people who had adopted two different kinds of trade, one living on commerce and the other keeping herds of camels and sheep and selling milk, wool, etc. Two sections of the same people living in the same town are generally seen to be following different trades in such towns as are situated on the borders of jungles and forests. So the people of al-Aikah is another section of the tribe of Shu‘aib (26:177, 178) who has also been spoken of as having been sent to the people of Midian (7:86, 11:85 & 29:37).
Further evidence of the close relationship of the "People of the Wood" with the "People of Midian" is furnished by the fact that identical faults have been ascribed in the Quran to both. Speaking of the latter, the Quran says: So give full measure and full weight, and diminish not unto people their things, and create not disorder in the earth after it has been set in order (7:86), while Shu‘aib addresses the former in the following words: Give full measure, and be not of those who give less. And weigh with the true balance. And diminish not to men their things, nor act corruptly in the earth, making mischief (26:182-184). This shows that the "People of the Wood" and the "People of Midian" (to whom Prophet Shu‘aib was sent) belonged to the same parent tribe and had adopted different forms of trade. It may also be noted here that Midian was both the name of the tribe and the town they lived in, at the head of the gulf of ‘Aqabah, and near it was situated the wilderness or Aikah abounding in dwarf trees of the species of wild plums and affording shelter to camels, sheep and goats. For a description of the ایکة or wood near Midian, see "The Gold Mines of Midian" by Sir Richard Francis Burton.
i
26:177; 38:14; 50:15.
667
根据 «古兰经», 先知舒艾布被遣到丛林中的人 (اَصْحَابُ الْاَيْكَة, Ashabul-Aikah) (26:177, 178), 和麦德彦人 (اَهْلِ مَدْيَنْ, Ahl-e-Madyan) (11:85) 中间去, 这说明他们是 同一民族的两个名字, 更确切地说, 是同一民族的两个部落, 他们的生活方式不同, 一个靠经商为生, 另一以放牧驼、羊为生。«古兰经» 中说到两者同样的缺点。这一事实为证实丛林中的人与麦德彦人的密切关系提供了证据。(7:86及26:182-184) 麦德彦似乎既是这个部落的名字又是这些人民所居住的城市名字。该城在阿卡巴海湾。附近是 اَيْكَة (Aikah, 艾卡荒芜地)。生长着很多野生矮种李树。为骆驼、绵羊及山羊的栖身处。(“The Gold Mines of Midian” by Sir Richard Francis Burton)
4
اَصْحَابُ الْاَیْـکہ حضرت شعیب علیہ السلام کی قوم کا دوسرا نام ہے۔ اَیکہ گھنے جنگل کو بھی کہتے ہیں۔ اور ایسے جنگل کو بھی جس میں بیری اور پیلوں کے درخت بکثرت ہوں۔ معلوم ہوتا ہے کہ مدین کے پاس کوئی گھنا جنگل تھا‘ جس میں یہ دونوں قسم کے درخت بکثرت پائے جاتے تھے۔ اس وجہ سے مدین کے باشندے اَصْحَابُ الْاَیْـکہ بھی کہلاتے تھے۔
b
26:177; 38:14; 50:15.
1782
Important Words:
ان (surely) is a common Arabic word giving a number of meanings, e.g., if; not; verily or surely; because; when. It is sometimes redundant (Lane).
الایکة (the Wood), the plural of which is الایك is derived from the verb ایك (ayika). ایك الشجر means, the trees grew thick and formed a wood. الایکة means, a collection of numerous tangled or dense trees, particularly (though not necessarily) of the kind called سدر and الاك (wild berries); a thicket (Aqrab & Lane).
Commentary:
The word الایکة seems to refer to Midian in the vicinity of which there existed tangled and luxuriant trees after which these people or a section thereof were called اصحاب الایکة. Midian lay in the Sinai Peninsula, a few miles from the sea. It was originally the name of a tribe who were descended from Abraham through Keturah and who had settled in the locality known after their ancestor Midian, son of Keturah. They were good businessmen and carried on trade with India through Bahrain or Aden. When, however, their business flourished, they resorted to illicit methods in trade (26:184).
The fact that, according to the Quran, the Prophet Shu‘aib was sent both to اصحاب الایکة i.e. People of the Wood (26:177, 178) and اصحاب مدین i.e. People of Midian (11:85) shows that both are the names of the same people or, rather, of two sections of the same people who had adopted two different kinds of trade, one living on commerce and the other keeping herds of camels and sheep and selling milk, wool, etc. Two sections of the same people living in the same town are generally seen to be following different trades in such towns as are situated on the borders of jungles and forests. So the people of al-Aikah is another section of the tribe of Shu‘aib (26:177, 178) who has also been spoken of as having been sent to the people of Midian (7:86, 11:85 & 29:37).
Further evidence of the close relationship of the "People of the Wood" with the "People of Midian" is furnished by the fact that identical faults have been ascribed in the Quran to both. Speaking of the latter, the Quran says: So give full measure and full weight, and diminish not unto people their things, and create not disorder in the earth after it has been set in order (7:86), while Shu‘aib addresses the former in the following words: Give full measure, and be not of those who give less. And weigh with the true balance. And diminish not to men their things, nor act corruptly in the earth, making mischief (26:182-184). This shows that the "People of the Wood" and the "People of Midian" (to whom Prophet Shu‘aib was sent) belonged to the same parent tribe and had adopted different forms of trade. It may also be noted here that Midian was both the name of the tribe and the town they lived in, at the head of the gulf of ‘Aqabah, and near it was situated the wilderness or Aikah abounding in dwarf trees of the species of wild plums and affording shelter to camels, sheep and goats. For a description of the ایکة or wood near Midian, see "The Gold Mines of Midian" by Sir Richard Francis Burton.
g
26:177; 38:14; 50:15.
1516
The fact that, according to the Qur’an, the Prophet Shu‘aib was sent both to Ashabul-Aikah, i.e. People of the Wood (26:177, 178) and Ahl-e- Madyan, People of Midian (11:85) shows that both are the names of the same people or, rather of two sections of the same people who had adopted two different means of livelihood, one living on commerce and the other keeping herds of camels and sheep. Evidence of the close relationship of the "People of the Wood" with the "People of Midian" is furnished by the fact that identical faults have been ascribed to both in the Qur’an (7:86 & 26:182-184). Midian seems to be both the name of the tribe and the town in which these people lived at the head of the Gulf of Aqabah, near which was situated the wilderness of Aikah, abounding in dwarf trees of the species of wild plums and affording shelter to camels, sheep and goats ("The Gold Mines of Midian" by Sir Richard Francis Burton).
فَٱنتَقَمْنَا مِنْهُمْ وَإِنَّهُمَا لَبِإِمَامٍ مُّبِينٍ
26:190; 38:15; 50:15.
26:190; 38:15; 50:15.
In the case of the city of Lot the highway has been called 'the way that still exists' (v. 77) which implies a prophecy that it will continue to exist in the future. In the case of the habitation of 'the People of the Wood,' the road has been called 'an open highway.' The old road which connected Asia with Egypt, has now ceased to be used by caravans, though as the word "open" hints, the track still remains.
26:190; 38:15; 50:15.
Important Words:
امام (way) is derived from ام (amma). They say امه i.e. he repaired to or directed his course to him or it. امام inter alia, means, a road or way; a manifest road or way (Lane).
مبین (manifest) means, distinct from others; apparent; manifest; plain (Lane). See also 2:169.
Commentary:
Commentators differ as to the reference of the word "both" in this verse. Most of them take it as referring to the habitations of Lot and Shu‘aib, the account of the people of Lot having just preceded that of the people of Shu‘aib. But the more correct view seems to be that the word "both" refers to the habitations of "the People of the Wood" and "the People of Midian," reference to the latter being understood. The habitations of both lay on a much-frequented highway.
It may also be noted that in the case of the city of Lot the highway has been called سبیل مقیم i.e. the way that still exists (v. 77) signifying that it would continue to be used. Consequently that road has remained in constant use up to the present time. In the case of the habitation of اصحاب الایکة i.e. the People of the Wood, the road has been called امام مبین i.e. a manifest way. Consequently, the old road which connected Asia with Egypt has now ceased to be used by caravans, though, as the word مبین (manifest) hints, the track still remains.
a
26:190; 38:15; 50:15.
a
26:190; 38:15; 50:15.
1783
Important Words:
امام (way) is derived from ام (amma). They say امه i.e. he repaired to or directed his course to him or it. امام inter alia, means, a road or way; a manifest road or way (Lane).
مبین (manifest) means, distinct from others; apparent; manifest; plain (Lane). See also 2:169.
Commentary:
Commentators differ as to the reference of the word "both" in this verse. Most of them take it as referring to the habitations of Lot and Shu‘aib, the account of the people of Lot having just preceded that of the people of Shu‘aib. But the more correct view seems to be that the word "both" refers to the habitations of "the People of the Wood" and "the People of Midian," reference to the latter being understood. The habitations of both lay on a much-frequented highway.
It may also be noted that in the case of the city of Lot the highway has been called سبیل مقیم i.e. the way that still exists (v. 77) signifying that it would continue to be used. Consequently that road has remained in constant use up to the present time. In the case of the habitation of اصحاب الایکة i.e. the People of the Wood, the road has been called امام مبین i.e. a manifest way. Consequently, the old road which connected Asia with Egypt has now ceased to be used by caravans, though, as the word مبین (manifest) hints, the track still remains.
a
26:190; 38:15; 50:15.
1517
In the case of the city of Lot the highway has been called 'the way that still exists' (v. 77) which implies a prophecy that it will continue to exist in the future. In the case of the habitation of 'the People of the Wood,' the road has been called 'an open highway.' The old road which connected Asia with Egypt, has now ceased to be used by caravans, though as the word "open" hints, the track still remains.